Author: kirstenbackstrom (Page 12 of 19)

When the Dream-Ego is Slippery or Sleepy

December 2, 2014 / kirstenbackstrom

Many of my dreams lack focus. The dream-ego (the “I” in the dream) can’t seem to accomplish what she intends, or is the victim of something or someone, or doesn’t participate in the main action. Sometimes these dreams are frustrating, and at other times, the “I” just seems to be slipping away. For me, a common dream metaphor for this slipperiness is when the dream-ego has to cope with actual sleepiness within the dream. Here are two examples:

Gathering for Ceremonies: I’m with a large group of people gathered halfway up a mountain, for some spiritual ceremonies. It’s a relaxed atmosphere with lots going on. I’m responsible for a toddler named “Sleepy,” and much of the time, I carry Sleepy around as s/he sleeps heavily in my arms. When s/he’s not asleep, s/he’s running around wildly, very distracting. The more I try to keep up with Sleepy, the drowsier I get…

Sleepy Attender: I’m attending an important workshop, sitting right up front, but I can’t stay awake. I sit up straight and pretend to be listening/meditating with my eyes closed, so the presenter won’t realize I’m asleep. After a while, I know I need to open my eyes at least briefly, to maintain the illusion of attentiveness, but I’m too groggy and can’t get myself to come out of it. [Finally I literally wake myself up by trying to open my eyes.]

Another expression of this same lack of dream-ego focus is when the dream itself just seems hazy, as if the dreamer is not able to generate vivid images. The environment around “me” in the dream is vague—maybe indoors, maybe outdoors, but with no noticeable features. Events in the dream, and body awareness for the dream-ego and dream characters, can also be hazy. In lucid dreams, where “I” realize that this is a dream, the experience is not sustainable, because the dream-ego and the dream environment are not distinct enough—either I wake up, or fall back into non-lucid, unremembered dreams. Continue reading

Shamanic Ancestral Dreams

November 18, 2014 / kirstenbackstrom

For the final post in my series on shamanic dreaming, I’d like to consider the role of ancestors in the shamanic tradition, and in dreams.

Holly, a woman in her fifties who has been exploring shamanism, shared the following dream:

Relatives: At my grocery store, in my home town [Note: In waking life, Holly works for a grocery co-op, though it’s not located in her home town.] My relatives have arrived and are at the front end, near the checkstands, waiting for me. My aunt Catherine [who is deceased] with other aunts, uncles, cousins. I look down the aisle and see tall Catherine, and I walk up to her and shake her hand, greeting, welcoming. I shake hands with the others… As I greet everyone, I’m thinking, “I didn’t expect to be the last one, never imagined I’d be the last one of my family.” It is a solemn time. They are my relatives, but I am the last of my family. Sun shining through the window.

In her notes about the dream, Holly said that she was “the last, but not alone… my ancestors come to initiate, acknowledge me… Catherine is the matriarch, person of power… It is up to me, I need to step up, carry the torch forward… this takes place in my store, my community, in public, up front… somber, not sad, I feel the weight of responsibility…”

I believe that this dream reflects not only a profound personal journey, an “initiation,” but also a larger communal need for connection with those who have gone before us, and the experience—so prevalent in the modern world—of facing our responsibility alone. Here, the dreamer transcends the separateness of being “the last” by recognizing that she is supported by a lineage, and a part of something larger than herself. Such recognition of connection and acknowledgement of responsibility represent the kind of healing process that could be essential to our very survival as a species. Continue reading

Soul Retrieval and Shamanic Dreaming

November 4, 2014 / kirstenbackstrom

The healing work of a shaman regularly involves the practice of “soul retrieval.” To continue my series on shamanism and dreamwork, I’d like to explore some ways that the concept of soul retrieval can give us an understanding of particular kinds of dreams, and help us to fully experience the healing that these dreams may bring.

When an individual or community is disturbed, diseased, wounded, or out of balance, there can be a variety of causes according to the shamanic tradition. But probably the most common cause—a problem that is almost universal in our modern culture—is what is called “soul loss.” Soul loss can occur when something happens to an individual or community that cannot be fully integrated. If the trauma or shock is enough to violate the integrity of the individual (or community), the soul can respond by splitting off a part of itself—in effect, sending that part out of harm’s way, just as city children were sent away to the country during World War II when the cities were being bombed. These soul parts may become lost—unable or unwilling to make their way home after the immediate danger has passed.

As a result of soul loss, the original “home” soul lacks an essential aspect of itself, suffering from the absence of qualities that constitute its wholeness and uniqueness and make it possible to cope with change and challenges. These split-off qualities can include resilience and flexibility, creativity, openness, emotional availability, playfulness, generosity, innocence, discernment, trust… and finally even the will to live.

In indigenous cultures, the lost soul part is seen quite literally as a separated Spirit being—often taking the form of a child or adult at the age when the initial traumatic splitting occurred. These split-off souls continue to exist somewhere in the worlds of Spirit, and a shaman can be called upon to journey into these other worlds, find the lost souls, and persuade or help them to come home. Once returned, these souls must be nurtured and integrated—a process which, like any healing, can be facilitated by the shaman, but is ultimately the responsibility of the one who receives the healing. Continue reading

Shamanic Spirit Helpers in Dreams and Journeys

October 21, 2014 / kirstenbackstrom

In the last article [“Dreaming and Journeying”], I mentioned that “it’s really impossible to talk about journeying without talking about the Spirit beings that share those journeys with us, as guides and companions.” Now, in the third post of my series about the shamanic perspective in dreamwork, I’d like to consider who these “Spirit Helpers” are, and to look at their relationship with us in dreaming and waking.

Shamanic practitioners (whether they are full-fledged shamans or not) explore other ways of experiencing reality—other worlds—through “journeying” in a trance state. In these journeys, they encounter a variety of Spirit beings, just as in our dreams we encounter various dream figures. Such beings regularly appear in animal or human form (though there are also elemental spirits, plant spirits, weather spirits, etc. that can take other forms).

Among these Spirit beings, journeyers will meet one or more who volunteer themselves as committed companions—generally because they have some connection with the journeyer’s life path, or because they have something unique to offer him or her. In the shamanic tradition, these Spirit beings who have chosen to become our individual companions are referred to by many names: Spirit Helpers, Power Animals, Spirit Guides, etc. Often, these companions appear in dreams as well as in journeys. [see “Dream Messengers, Guides, and Guardians”] Continue reading

Review: “Lucid Waking”

October 14, 2014 / kirstenbackstrom

Lucid Waking: Using Dreamwork Principles to Transform Your Everyday Life by Zoé Newman. White Egret Press. Paperback. 260 pages. $17.95.

How would our lives be different if we approached waking situations with the same openness we might bring to our dreams?

When we are reflecting on our dreams, we don’t need to apply the same expectations and judgments, take sides, or assign blame—we tend to think more in terms of exploring and experiencing, trying out different points of view, considering possibilities, and finding meaning through metaphor and creativity. These dreamwork skills can be cultivated in waking life, too, so that our relationship to the world around us can become as flexible, playful, unexpected and intuitive as our relationship to the dream world.

In past posts [such as: Haiku Dreams, Green Sloths & Synchronicities, and A Bird-Watching Dream Walk] I have written about the waking/dreaming continuum, and have suggested some ways in which dreamwork approaches could be applied to our waking lives, but Zoé Newman has gone far more deeply into this work in Lucid Waking—a book that offers both the imaginative insights and the practical tools we need to relate more openly (less habitually) with our waking lives. She writes:

“Lucid waking is seeing situations as opportunities for experimenting, for trying out new behaviors, for cultivating undeveloped qualities. It’s being in life in a playful, risk-taking, adventurous, free way… letting the world become a classroom, a laboratory, a creative canvas.”

Reading this book makes it seem perfectly natural to learn from our waking experiences as we learn from our dreams. Using examples from the lives of real people facing real challenges, Newman explores creative ways of coping with unpleasant situations (such as getting a parking ticket), working through interpersonal conflict, and expanding opportunities for spiritual growth. She draws on some essential Buddhist wisdom about relating directly to our experience, which can be useful both in the practice of lucid dreaming and in “lucid waking”:

“Buddhist mindfulness is, in essence, a practice of bringing lucidity to our waking life. Developing mindfulness, as a matter of fact, is very similar to developing dream lucidity.”

In other words, when we become lucid in a dream, we “wake up” within the dream and become aware that we are dreaming, which opens up all kinds of new options for our responses to dream events. When we become mindful (or “lucid”) in waking life, we “wake up” to our immediate experience and become aware that this present moment offers far more possibilities than we had previously conceived. Either way, lucidity means that we are not limited by our habitual expectations and opinions, so we can relate to experiences as they unfold, with open eyes, heart and mind. Continue reading

Dreaming and Journeying

October 7, 2014 / kirstenbackstrom

In the last post (“Shamanic Dream Perspectives”), I began a series of articles that will explore shamanism as it relates to dreamwork. I mentioned briefly that a shaman’s task is “to facilitate communication and alignment with Spirit, on behalf of the larger community (and individuals)—especially where that connection has been damaged,” and “shamans journey into ‘other worlds’… where an experience of Spirit is more accessible, and they return bringing what they have learned from those experiences to be applied in concrete ways for healing and restoration.”

This week, I’ll focus on what is meant by “journeying,” and briefly consider some similarities and differences between journeying and dreaming. It’s important to understand that although shamans use journeying as a primary tool to fulfill their healing role in community, this tool—like dreamwork—can also be a meaningful spiritual practice for non-shamans. Just as a person who pays attention to dreams does not have to be a professional dreamworker, a person who journeys is not necessarily a shaman!

In fact, a shaman must develop a wide range of tools and skills, in addition to journeying—according to the unique calling of the individual shaman and the particular needs of her/his community. Each shaman may have a specific set of specialized skills (such as dreamwork, plant medicine, etc.), but journeying is an essential practice that might be considered a prerequisite to all other shamanic arts.

Journeying can be hard to define. In the broadest terms, it refers to a process of entering an altered state and traveling to “other worlds.” The “altered state” might be anything from a profound trance to a gentle shift in orientation allowing visual, auditory, or sensory experiences outside ordinary consciousness to occur.

Describing journeying as “creative imagination” or “visualization” would be controversial, since, from a shamanic perspective, the experiences one encounters in a journey are real—the “other worlds” are real—they are not “made up” by the conscious mind. However, this reality includes non-physical experiences (“non-ordinary reality”) that many non-shamanic cultures would call “imaginary,” so it could be just a question of semantics.

The “other worlds” explored in journeying, like the worlds explored in dreams, are absolutely real in the sense that they can be experienced as meaningful, and can offer insights and information not available to the conscious mind in physical reality. Continue reading

Shamanic Dream Perspectives

September 16, 2014 / kirstenbackstrom

Much of what I write and teach about dreams starts from a psycho-spiritual frame of reference, integrating some basic ideas about dreamwork from C.G. Jung, Jeremy Taylor, and others. This approach assumes a wide range of creative and healing potential in the dreaming process, and uses archetypal metaphors and imagery (recognizable also in mythology and religion) along with personal, cultural, and contextual associations with those images.

But there are other—equally valid—ways of approaching dreams. The shamanic tradition has an entirely different perspective on the meaning of dreaming, and this is a perspective that I also bring to my work. (Incidentally, Taylor often includes this perspective in his work as well—as did Jung, in his own way.)

To bring this perspective to our conversation about dreams, I’ll be writing a series of posts about how I experience and try to apply the wisdom of shamanism in dreamwork. Today, I’d like to introduce the shamanic worldview—and I’d appreciate anything that those of you who are more experienced shamanic practitioners might want to add. Shamanism is a vast subject, with variations, and sometimes contradictions, between cultural traditions and the methodologies of individual practitioners. But I’ll try to mention a few of the essentials that define shamanism as a whole.

Shamanism was and is a primary spiritual and practical system of knowledge and skills in most, if not all, indigenous cultures worldwide. Thanks to the efforts of shamans, elders, and wisdom-keepers from these cultures, shamanic perspectives, along with some shamanic skills and practices, are becoming increasingly integrated into many areas of contemporary spirituality—making contributions not only to the spiritual development and healing of individuals and communities, but also to the ecological balance of all life. Continue reading

Review: Dreams and Guided Imagery

September 9, 2014 / kirstenbackstrom

Dreams and Guided Imagery: Gifts for Transforming Illness and Crisis by Tallulah Lyons. Balboa Press. Paperback. 269 pages. $18.99.

I recently heard Tallulah Lyons speak about her work (and that of Wendy Pannier and her other colleagues) as “crafting a new language” that would help make dreamwork more accepted in the world of mainstream medicine. Such a language is essential because the exploration of dream imagery, in dream-sharing groups and individual meditative practices, can play a significant role in the healing process, particularly for cancer patients.

Yet, to gain credibility with the mainstream, the effectiveness of dreamwork needs to be supported by evidence (in the form of research statistics), placed in the context of established healing modalities, and described in a language that makes sense. Lyons is not only a gifted dreamwork facilitator, but also a writer, teacher, and guide who can articulate the value of this work, so others may appreciate it.

While dreamworkers and researchers are collaborating to provide clinical evidence that will substantiate the effectiveness of dreamwork, the work itself is already changing lives and bringing healing to many patients in a variety of clinical and private settings. Dreams and Guided Imagery beautifully conveys the significance of this work in the kind of language that would be accessible and inspiring to patients and clinicians alike. Lyons offers practical wisdom through approaches and insights that make sense. Continue reading

What Dreams Tell Me About My Health

September 2, 2014 / kirstenbackstrom

Before I talk about “what dreams tell me about my health,” I need to begin with a disclaimer: Dreams are not reliable diagnostic tools. Although dreams can carry essential information about my physical health, warn me of developing illnesses, and even offer healing guidance, they do so in unpredictable ways. Getting direct medical advice from dreams is a risky business, and I don’t recommend it.

Now let me (apparently) contradict myself by telling my own story. A while ago, I began to have spasms of pain in my upper left back. The pain was completely disabling, and frightening in its intensity. It went on for a couple of days, and I could barely eat or sleep. Because of my medical history, there were reasons to be concerned about the possibility of pancreatitis (which evoked the even more awful possibility of pancreatic cancer). So I went to the doctor. After medical consultation, tests, and a scan, both pancreatitis and kidney stones were ruled out. The pain was apparently a severely strained muscle. With pain medication and a lot of rest, I got back to normal pretty quickly.

Although it was probably a good thing to put my mind at ease by getting it checked out, I might have saved myself a lot of trouble if I’d relied on my dream-instinct.

In the past, when something has been seriously wrong with me, there have always been indications in my dreams. A few times, there were actual “prodromic” dreams that pointed at specific problems (for example, dreams of rodents biting me around the neck area in the exact places where I later developed lymphoma tumors)—but such dreams were only really significant for me in retrospect, since I didn’t recognize their warnings at the time. Jeremy Taylor describes a more useful dream of this kind in one of his books—a woman dreamed there was a piece of rotting meat in her purse, and this prompted her to seek medical help and get diagnosis and treatment for cancer. That signal seems pretty obvious, but many such indicators (like my own prodromic dreams) are more ambiguous. It takes real skill (or a good guess) to recognize when an image in a dream points to a physical health problem, and when it doesn’t. Continue reading

Humbling Dreams

August 19, 2014 / kirstenbackstrom

Some dreams are very good at keeping me humble. They remind me that I’m not the center of the universe, while simultaneously engaging my attention in everything that is going on around “me,” everything other than myself that is ultimately essential to who and what I really am.

A humbling dream:

Connecting the Student with her True Teacher: I have a student who has been working with me for a long time. But I realize that there is another teacher she really needs to meet. I go to great lengths to create an opportunity for my student and this teacher to come together, and then I get out of the way and watch how they connect. They have great chemistry and understand each other in a way that is beyond me. For the remainder of the dream, their dynamic learning/teaching relationship plays out, and I’m not actually even present as a character. Yet there’s a pervasive sense of joy at the “rightness” of this unfolding process. I am just a witness, but feel fortunate to have been a part of it.

One excellent way of looking at dreams [“Two Basic Dreamwork Skills”] is to see everything in the dream as an aspect of the dreamer’s whole Self. In other words, when I connect the student with her true teacher in my own dream, I am also connecting the student aspect of myself with a particular teacher aspect of myself. The dream self (the “I” character in the dream) is a teacher, too—but she is a kind of teacher that is closer to my waking identity, closer to my ego. The other teacher is deeper, less familiar. The relationship between the student and that deep teacher (the “Inward Teacher,” as Quakers call “that of God” within each of us) is beyond “me,” beyond my ego, beyond what I know of myself.

Dreams tend to humble the ego with subtlety and sometimes humor. Often, the central “I” character in a dream fades into the background, or becomes embarrassed, inhibited or diminished, while other characters seem increasingly significant. The narrator is forgotten as we get caught up in the story. In this way, a larger awareness, a larger sense of “Self” that we don’t ordinarily recognize, has an opportunity to emerge. Continue reading

Author: kirstenbackstrom (Page 12 of 19)

Shamanic Ancestral Dreams

Soul Retrieval and Shamanic Dreaming

Shamanic Spirit Helpers in Dreams and Journeys

Review: “Lucid Waking”

Dreaming and Journeying

Shamanic Dream Perspectives

Review: Dreams and Guided Imagery

What Dreams Tell Me About My Health

Humbling Dreams

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